Quoting%20commentary for Sukkah 3:12

בָּרִאשׁוֹנָה הָיָה לוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה, זֵכֶר לַמִּקְדָשׁ. וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר:

In the beginning, the lulav was taken in the Temple seven days, [as the verse is expounded (Leviticus 23:40): "…before the L rd your G d seven days" — and not in the borders, seven days], and in the province [Jerusalem (it, too, being regarded as "the borders" in this connection)] (it was taken) one day. When the Temple was destroyed, R. Yochanan b. Zakkai decreed that the lulav be taken in the province seven days in remembrance of the Temple and that the day of "hanef" [the waving of the omer, i.e., the sixteenth of Nissan] be entirely forbidden. [In the time of the Temple, after the omer offering, they would eat chadash (new produce) on that day, it being written (Leviticus 23:14): "…until you have brought the offering of your G d." And when the Temple was destroyed, it was permitted at first light, one verse reading (Ibid.): "until this self-same day," implying (that chadash may not be eaten) until first light, and another: "until you have brought the offering." How is this to be reconciled? When the omer obtains (i.e., when there is a Temple), "until you have brought." When the omer does not obtain, "until this self-same day." And R. Yochanan b. Zakkai forbade the entire day to them by reason of: "The Temple will speedily be rebuilt, and they will say: 'Last year, did we not eat (chadash) at first light? This year, we shall do so, too.'"]

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